the stocks as very wood, and, being of other stuff, to convert the same to any use it may best serve for8" Lib. vii. St Gregory, praising much one Secundinus, for that he desired the image of our Saviour to be sent unto him, to the intent by having his image before his eyes he might the more be stirred to love him in his heart; after a few words uttered in this sense, he saith further : "We know thou demandest not the image of our Saviour to the intent to worship it as God, but for the remembrance of the Son of God, that thou mightest be enkindled with the love of him whose image thou desirest to behold. And verily we fall not down before it as before God: but we adore and worship him, whom through occasion of the image we remember either born, or done to death for us, or sitting in his throne. And whiles we reduce the Son of God to our memory by the picture, no less than by writing, it bringeth either gladness to our mind by reason of his resurrection, or comfort by reason of his passion 10" Thus far St Gregory11. And if men pray kneeling before any image or triumphant sign of the holy cross, they worship not the wood or stone figured, but they honour the highest God. And whom they cannot behold with senses, they reverence and worship his image representing him, according to ancient institution, not resting or staying themselves in the image, but transferring the adoration and worship to him that is represented. Much might be alleged out of the fathers concerning the worshipping of images; but this may suffice. And of all this one sense redoundeth, that, what reverence, honour, or worship soever is applied to images, it is but for remembrance, love, and honour of the primitives or originals. As when we kiss the gospel book, by that token we honour not the parchment, paper, and ink, wherein it is written, but Gen. xxxvii. the gospel itself. And as Jacob, when he kissed his son Joseph's coat embrued with kid's blood, holding and embracing it in his arms, and making heavy moan over it, the affection of his love and sorrow rested not in the coat, but was directed to Joseph himself, whose infortunate death (as he thought) that bloody coat represented; so christian men, shewing tokens of reverence, love, and honour before the image of Christ, of an apostle, or martyr, with their inward recognition and devotion of their hearts, they stay not their thoughts in the very images, but defer the whole to Christ, to the apostle, and to the martyr, giving to each one in due proportion that which is to be given, putting difference between the almighty Creator and the creatures, finally, rendering all honour and glory to God alone, who is marvellous in his saints. Such worshipping of images is neither to be accounted for wicked, nor to be despised: (203) for the which we have the The two huntestimonies of the ancient fathers, both Greeks and Latins: unto which further red and authority is added by certain* general councils, that have condemned the breakers truth. For and impugners of the same. THE BISHOP OF SARISBURY. no ancient father, either Greek or Latin, ever taught us to kiss an image, or to bow down unto it. M. Harding hath made a very large entry to so small a house. The whole kneel, or to question standeth only in this one point of adoration, which is here very lightly passed over in few words. All the rest is used only as a flourish to begin the the compass game. Neither doth he anywise directly answer that was demanded, that is, dred years. whether images in old times were set up to be worshipped; but only sheweth [ Serve best, H. A. 1564.]* [* Οὐχ ὡς θεοὺς προσκυνοῦμεν τὰς εἰκόνας οἱ πιστοί· μὴ γένοιτο· ὡς οἱ Ἕλληνες. ἀλλὰ μόνον τὴν σχέσιν καὶ τὴν ἀγάπην τῆς ψυχῆς ἡμῶν τῆς πρὸς τὸν χαρακτῆρα τῆς εἰκόνος ἐμφανίζομεν. ὅθεν πολλάκις τοῦ χαρακτῆρος λειανθέντος, ὡς ξύλον ἀργὸν λοιπὸν τήν ποτε εἰκόνα καίομεν.-Athanas. Op. Par. 1698. Quæst. ad Antioch. xxxix. Tom. II. p. 277. This piece is spurious.] [ H. A. 1564 omits this reference: it appears in A. 1565.] [10 Scio quidem quod imaginem Salvatoris nostri non ideo petis, ut quasi Deum colas, sed ob recorda tionem Filii Dei in ejus amore recalescas, cujus te [ H. A. 1564 places Thus far St Gregory at * Without of six hun 11. Act. 3. Greg. Lib. vii. his own fantasy in what sort they may be worshipped; wherein notwithstanding he seemeth not to agree thoroughly neither with the rest of his company nor with himself. His final resolution is this: The adoration that is made in this sort is not principally directed to the image. The sense of which words is this: The corruptible creature of wood or stone may be worshipped, although not principally or chiefly as God himself, which is thereby represented. And thus he taketh an indifferent way between both; as if he would say: An image may be worshipped; and yet it may not be worshipped. Again: It may not be worshipped; and yet it may be worshipped. And for confirmation hereof he allegeth certain authorities forged under the names of St Basil and Athanasius; notwithstanding he know right well, that neither of these two fathers ever either uttered such words, or had cause to move such matter. Only they are alleged in that childish council of Nice the second, among a great number of other like lies and fables. Good christian reader, if thou be learned, consider and weigh that council; and thou shalt say, I have reported much less than thou hast found. And the same Athanasius, as he is here Concil. Nic. brought in to prove the adoration of images, so elsewhere in the same council he is forced to say, that Christ dwelleth in reliques and dead men's bones1. As for Gregory, notwithstanding he speak expressly of images, yet he speaketh not one word of the adoration of images2. In conclusion, M. Harding, being not able to allege, no not so much as an3 ancient father for the worshipping of images, these manifest forgeries only excepted, yet he blusheth not to say in a bravery, that he might allege a great number more. By such faces, and vying of empty store, the simple people is oft deceived. But what needeth M. Harding either to hold by these counterfeit and forged deeds, or else by these fond devices of principal and not principal adoration thus to simper and to season the matter between both? Certainly the bishops, in his second council of Nice, think themselves able to prove, both by scripture and Carol. Magni. also by ancient authority, that images ought undoubtedly to be honoured. For, as it is said before, they allege these scriptures: "Worship the footstool Psal. xlviii. of his feet:" "Adore him in his holy hill:" "All the rich of the people shall worship thy face." Hereof they conclude thus: Ergo, images must be worshipped. And therefore Theodosius, the bishop of Mira, in the same council alloweth it well, and specially for that his archdeacon was taught the same Concil. Nic. by revelation in a dream1. Therefore one of them saith: Venerandas imagines adoro, et id perpetuo docebo3: "I adore the reverend images, and will maintain the same while I live." Another saith: Historias imaginum honoro, et palam adoro : "I worship the stories of images, and adore them openly." Another saith: Imagines perfecte adoro: "I give perfit adoration unto images." Another saith Eos, qui diversum statuunt, aversor, et anathematizo: "All such as hold the contrary I utterly forsake, and hold them accursed." Briefly, the whole council there determined thus: Eos qui circa adorationem imaginum laborant, aut dubitant, nostra synodus anathematizat”: “All such as stagger or stand in doubt of the adoration of images are accursed by this council." Ex libro Psal. xcix. Psal. xlv. 11. Act. 2. : They say: We know that images are creatures corruptible; and therefore we neither use them nor take them as gods. And thus they think themselves very wise men, that can know that birds and children be able to know. Even so the heathens were wont to say of their idols. Cicero confesseth, Jovem lapidem, non esse Deum, "that Jupiter is a stone, and no God." Lactantius hereof writeth thus: Non ipsa, inquit, adoramus, sed eos ad quorum imagines facta, et quorum nominibus consecrata sunt. The infidel will say, even as M. Harding here saith: We worship not our images, but our gods, unto whose likeness the images are made, and in whose names they are consecrate. The like hereof Latria, we may find in St Augustine', in Athanasius 10, in Sozomenus 11, and in others. And 11 this excuse was then, as now, thought sufficient. Doulia. Psal. cxiii. contr. Gent. vii. cap. xv. Olympio. But St Augustine saith: "Very children know that these images have eyes, August. in and see not; mouths, and speak not. Wherefore then doth the Holy Ghost Athanas so often teach us and admonish us the same thing in the scriptures, as if we Sozom. Lib. knew it not?" He answereth: Quia species membrorum...in... eminenti collocata De Sophista suggestu, cum honorari atque adorari cœperit a multitudine, parit in unoquoque August. in sordidissimum erroris affectum; ut, quoniam in illo figmento non invenit vitalem Psal. cxiii. motum, credat numen occultum; et effigiem viventi corpori similem, seductus forma et commotus auctoritate, quasi sapientium institutorum, obsequentium. . . turbarum, sine vivo aliquo habitatore esse non putet 12: "For that the very shape and proportion of a man set aloft, after it once beginneth to be adored and honoured of the multitude, it breedeth in every man that most vile affection of error, that, although he find there no natural moving or token of life, yet he thinketh some god or godly thing is within it; and so, being deceived, partly by the form that he seeth, and partly by the authority and credit of the authors and makers of it, whom they take to be wise, and partly also by the example and devotion of the people, whom they see obedient to the same, he thinketh that the image, being so like to a living body, cannot be without some living thing underneath it." Again he saith: Cum [in] his sedibus locantur honorabili sublimitate, ut a Epist. 49. precantibus atque immolantibus attendantur ipsa similitudine animatorum membrorum atque sensuum, quamvis sensu et anima careant, afficiunt infirmos animos, ut vivere atque spirare videantur 13: "After that images be once set up in these places in honourable height, that they that pray or sacrifice may look upon them, although they have neither sense nor soul, yet they so strike and amaze the weak minds of the people, even with the very proportion of living members and senses, that they seem to have life and to draw breath." Again he saith: Quis... adorat vel orat intuens simulacrum, qui non sic afficitur, ut ab eo se August. in exaudiri putet, [ac] ab eo sibi præstari, quod desiderat, speret 14?" Who ever adoreth exiii. or maketh his prayer beholding an image, but he is so moved in his mind, that he thinketh the image heareth him, and hopeth it will perform his prayer?" August. in Psal. xiii. All these things the heathens knew, and therefore were well shielded with M. Harding's excuse, and yet notwithstanding were idolaters; and, as the prophet Hieremy reporteth, they said to a block, Pater meus es tu, "Thou art my Jer. ii. father;" and to a stone, Tu me genuisti, "Thou art my maker, thou hast begotten me." And therefore were they the children of God's anger; for that they "turned the truth of God into a lie, and honoured the creature above the Rom. i. Creator, which is God blessed for ever." viii. And, the more to encourage the simple in these errors, they have devised many feigned miracles. The dead images have been forced to sweat, to weep, to laugh, and to shift themselves from place to place. And as among the painims and infidels the image of Jupiter was able to say aloud, "Let all Fuseb. Lib. Christians be banished the country 15;" and as the image of Juno, being de- De Theomanded whether she would go to Rome or no, was able to give a courteous beck, and gently to say, Volo, "I am content 16;" even so among Christians images have been able to speak whatsoever their keeper or sexton listed. The image of our lady was able to attend her own candle, and other images able Concil. Nic. [ August. Op. Par. 1679-1700. In Psalm. cxiii. Enarr. Serm. ii. 4. Tom. IV. col. 1262.] [19 Athanas. Op. Par. 1698. Orat. contr. Gent. 19, &c. Tom. I. Pars 1. pp. 19, &c.] [ Sozom. in Hist. Eccles. Script. Amst. 16951700. Lib. VII. cap. xv. p. 588.] [12 Quis puer interrogatus non hoc certum esse respondeat, quod simulacra gentium os habent, et non loquentur; oculos habent, et non videbunt?.. Cur ergo tantopere Spiritus sanctus curat scripturarum plurimis locis hæc insinuare atque inculcare velut inscientibus... nisi quia species &c. adorari atque [JEWEL, II.] honorari a multitudine cœperit, &c. effigiem tamen [13 Id. ad Deograt. Epist. cii. Quæst. iii. 18. Tom. [14 Id. in Psalm. cxiii. Enarr. Serm. ii. 5. Tom. IV. col. 1262.] [15 Euseb. in Hist. Eccles. Script. Lib. 1x. cap. iii. p. 286.] [16 Tit. Liv. Hist. Lib. v. cap. xxii.] tecno. 11. Act. 5. Latria, Doulia. Nicol. Lyra, in xiv. cap. Dan. in Hest. iii. cap. to heal all diseases1. Briefly, Nicolaus Lyra saith: In ecclesia Dei populus sæpe decipitur a sacerdotibus fictis miraculis lucri causa2: "In the church of God the priests oftentimes deceive the people with feigned miracles for lucre's sake." Thus the world was borne in hand, that images were not only bare images, but had also some secret divine power hidden within them, and therefore were worthy to be honoured. Here is imagined a great difference in adoration between latria and doulia. Latria is the honour that belongeth only unto God (as M. Harding saith) in recognising of the supreme dominion. But of doulia, which is the other part, and may be Englished "a service," and, as they say, is due unto a creature, he thought it best to say nothing. Thus, by M. Harding's distinction, we must honour God and serve images. And therefore this reverence so given may not be called idololatria, but idolodulia; that is to say, "not the honouring, but Nicol. Lyra, only the serving or obeying of images." In like sort Lyra saith: "One knee we may bow to any noble personage; but upon both we may kneel only unto God3." And by such a simple distinction it is thought the whole matter is well salved. But what if the simple people understand no Greek, and cannot so learnedly discern latria from doulia, but take the one adoration for the other? Verily, as it now fareth in the church of Rome, they use them both universally without difference. Therefore this distinction, thus applied, seemeth much like to that the physician's wife sometime said: "Pepper is cold in working, and hot in operation." For M. Harding's distinction standeth not in difference of matter, Cic.de Fin.iv. but only in words. Cicero saith: Bonum esse negas: præpositum dicis. An minuis hoc pacto avaritiam ?6 "Thou wilt not have worldly wealth called bonum, but only præpositum. But dost thou hereby any thing abate avarice ?" Even so may we say to M. Harding: Ye will not have your adoration of images called latria, but only doulia. But, sir, do you by this distinction any thing abate idolatria ?7 Magni. Certainly Constantius, the bishop of Constantia, in the second Nicene In lib. Carol. Council, saith: Ego imaginibus cultum honoris exhibeo3 eundem, qui debetur vivificæ Trinitati; et, si quis nolit idem facere, eum anathematizo, ut Marcionem et Manichæum: "I for my part yield unto images the same adoration of honour that is due to the holy Trinity; and, if any man refuse to do the same, I accurse him, as I do the heretics Marcion and Manichee." And in the same Concil. Nic. council it is determined thus: Non sunt duæ adorationes, sed una adoratio, imaginis, et primi exemplaris, cujus est imago 10: "There are not two sorts of adoration (the one called latria, the other doulia, as M. Harding divideth them), but one only adoration, both of the image, and also of the sampler whereof the image is." 11. Act. 4. Likewise Thomas Aquine, after long debating of the matter, thus at last Thom. in iii. ruleth over the case: "The image and the thing thereby represented must be worshipped both with one kind of adoration." And, for example, he saith: "The Sentent. Dist. 2. [ Sophron. ex Libr. Prat. in Concil. Nic. II. Act. v. in Concil. Stud. Labb. et Cossart. Lut. Par. 1671-2. Tom. VII. cols. 381, 4. A great many stories of miraculous powers exerted by images may be seen also in the fourth act of this Council.] [... aliquando fit in ecclesia maxima deceptio populi in miraculis fictis a sacerdotibus vel eis adhærentibus propter lucrum temporale.-Bibl. cum Gloss. Ord. et Expos. N. de Lyra, Basil. 1502. Dan. cap. xiv. Pars IV. fol. 330. 2.] Col. Allobr. 1616. De Fin. Lib. IV. 73. Tom. IV. p. 96.] [ Idolatrie, 1565.] [ Suscipio et amplector honorabiliter sanctas et venerandas imagines secundum servitium adorationis quod consubstantiali et vivificatrici Trinitati emitto; et qui sic non sentiunt neque glorificant, a sancta catholica et apostolica ecclesia segrego, et anathemati submitto, et parti qui abnegaverunt incarnatam et salvabilem dispensationem Christi veri Dei nostri emitto.-Carol. Magni Script. de Imag. 1549. Lib. III. cap. xvii. fols. X. 3, &c. Conf. Concil. Nic. 11. Act. III. in Concil. Stud. Labb. et Cossart. Tom. VII. col. 188.] [10 Joan. in Concil. Nic. 11. Act. Iv. in Concil. Stud. Labb. et Cossart. Tom. VII. col. 264. This is the inference from a passage quoted from St Basil; but it may be questioned whether it was intended precisely in the sense in which Jewel understands it.] Libr. Sapient. Licet hoc ra dictum vi men...com munis opinio situm. cross or image of Christ must be honoured with latria" (that is, with godly Latria, honour), "because Christ himself is so honoured;" and "the image of our lady must Doulia. be honoured with doulia, because that honour," as he saith, "is due unto our lady." This determination of Thomas is reproved by Holcot; and his reason is Holkot in this: "Latria, or godly honour, is due only unto God; but the image of God is Lect. 158. not God; therefore latria, or godly honour, is not due unto an image. Otherwise," saith he, "the Creator and the creature should both be adored with one honour 12" And notwithstanding Henricus de Gandavo, Petrus de Aquila, Johannes de Guiverra, Durandus, and other school-doctors agree with Holcot, and their judgment seem very agreeable unto reason; yet he that wrote Fortalitium Fidei saith: "The common opinion and practice of the church holdeth Auth. Fortal. the contrary 13 " And one Jacobus Payva, a great stickler of that side, doubteth tionabiliter not to write thus: Non tamen inficiamur, hac nos latriæ adoratione Christi præ- deatur...taclarissimam crucem colere et venerari14: "Yet we deny not but we do worship and adore the most noble cross of Christ, even with this godly honour that we call tenet oppolatria.” And, whereas M. Harding referreth the whole adoration unto the thing represented by the image, one Jacobus Nanclantus, the bishop of Clugium in Italy, telleth him, that the image, and the thing represented by the image, must both be worshipped with one kind of adoration. His words be these: Ergo non Jacob. Nanc. solum fatendum est, fideles in ecclesia adorare coram imagine, ut nonnulli ad Rom. cap. i. cautelam forte loquuntur, sed et adorare imaginem, sine quo volueris scrupulo; quin et eo illam venerari cultu, quo et prototypon ejus. Propter quod, si illud habet adorari latria, et illa habet adorari latria15: “Therefore we must confess that the faithful people in the church doth not only worship before the image, as some men use to speak for more assurance; but that they worship the 16 image itself, and that without any manner scruple of conscience whatsoever. Yea, and further they worship the image with the same honour wherewith they worship the thing represented: as, if the thing represented by the image be worshipped with godly honour, then must the image itself likewise be worshipped with godly honour." If M. Harding will say, these errors be old and long sithence controlled by his church of Rome; it may please him to understand, that Nanclantus was printed in Venice anno 1557, and that Payva was printed in Coleine anno 1564, both well allowed without controlment. in Epist. ad Verb. Dom. The case standing thus, what then availeth M. Harding's distinction of latria and doulia? I fear me we may say of him and his fellows as St Augustine sometime said of the heathens: Nemo mihi dicat, Non est numen: non est August. de Deus...utinam ipsi sic norint,... quomodo novimus... nos! Sed quid habeant, secund. Matt. pro qua re habeant, quid ibi faciant, ara...testatur 17 : Let no man say unto me, It is no divine power: it is no God. I would to God they so knew it as we know it. But what they have, and in what sort they have it, and what they do about it, the altar beareth witness." Serm. 6. Quodvultd. Marcellina, the heretic, is much reproved by St Augustine, for that, among August. ad other images, she offered up incense to the image of Christ 18. And Origen saith: Fieri non potest, ut quis et Deum et simulacrum colat 19: "It is not possible Orig. contr. [ Crux est imago Christi crucifixi: sed imago crucifixi Christi est adoranda latria. ergo et crux...... ei [virgini] debetur honor per se......non potest adorari latria, sed dulia.-Thom. Aquinat. Op. Venet. 1595. In Tert. Sentent. Dist. ix. Quæst. i. Art. 2. Tom. VII. fol. 37.] [12 Ad istam quæstionem respondet S. Thomas ...Sed contra istam responsionem objicio primo sic: Quia latria est honor soli Deo debitus, sed nulla imago est Deus: ergo contradictionem includit dicere, quia latria sit honor soli Deo debitus, et tamen debetur imagini Christi et Christo. Præterea: Si idem honor debetur imagini Christi et Christo, idem honor etiam debetur lapidi et Christo: et per consequens idem honor debetur Christo et creaturæ, quod non est credendum.-Rob. Holkoth in Libr. Sapient. Prælect. 1586, cap. xiii. Lect. clviii. p. 524.] [13 Fortal. Fid. Nurm. 1494. Lib. III. Consid. iv. Arg. 24. fol. 107; where videatur dictum.] [14 Jac. Payv. Andrad. Orthod. Explic. Libr. Decem, Col. 1564. Lib. ix. pp. 705, 6.] [15 Jac. Naclant. Enarr. in Epist. ad Rom. Venet. 1557. cap. i. fol. 42; where venerantur et illa latria si dulia vel hyperdulia et illa pariter ejusmodi cultu adoranda est.] [16 The worship they, 1611.] [17 August. Op. Par. 1679-1700. De Verb. Evang. Matt. viii. Serm. Ixii. 10. Tom. V. col. 361; where sic ipsi.] [18 Id. Lib. de Hær. ad Quodvultd. 7. Tom. VIII. col. 7.] [19 ...οὐ μὴν δυνατόν ἐστι καὶ γιγνώσκειν τὸν Θεὸν, καὶ τοῖς ἀγάλμασιν εὔχεσθαι. Orig. Op. Par. 1733-59, Contr. Cels. Lib. IV. 65. Tom. I. p. 740.] Cels. Lib. iv. |